The position of the sanad in the validation of Sheikh Ṣadūq

Document Type : Original Article

Authors

1 Ph.D of Quran and Hadith Sciences, University of Mazandaran, Babolsar, Iran

2 Assistant Professor of Department of Quran and Hadith Studies, University of Mazandaran, Babolsar, Iran

Abstract

Introduction
Validation of traditions in different ages has been associated with differences. The late Shiites since the time of ′Allāmi Ḥillī have considered the first stage of examining hadiths to be Isnad evaluation, this has caused the weakness of a significant number of hadiths. Therefore, the early traditionists have been accused of tasāhul in Isnad investigations of hadiths (1). One of the prolific predecessors who has many hadith works in the 4th century is Sheikh Ṣadūq, who is also accused of not paying attention to the traditions sanad in the hadiths. Therefore, examining the position of the sanad in the validation of Sheikh Ṣadūq becomes important.
Materials and Methods
The present study has studied the extent and manner of using sanad reviews in the presence of Sheikh Ṣadūq with a descriptive-analytical method. For this purpose, the Rijāl opinions and the validation of Sheikh Sadūq were extracted from the books of Rijāl al-Najāshī (2), al-Fihrist Sheikh Ṭūsī (3), al-Rijāl Ibn Al-Ghaḍā′irī (4), Kitāb Man lā Yahḍuruhu al-Faqīh (5), Iˈtiqādāt al-Imamīyyah (6), aL-Khisāl (7), aL-Amālī (8), ˈUyūn Akhbār al-Rizā (9), ‘Ilal al-Sharī’ah (10), Kamāl al-Dīn wa Tamām al-Ni′mah (11), Fazāil al-Ashhur al-Thalāthah (12), aL-Tawhīd (13), Maˈānī al-Akhbār (14). and by analyzing them, the method of validating a sanad with Sheikh Sadūq was obtained.
Results and Discussion
Giving importance to the sanad has been one of the imperatives of Hadith for Sheikh Ṣadūq This is evident in his adherence to not mixing the traditions sanad in similar traditions, choosing the most correct Isnad, and mentioning the sanad in full in most of his traditions. The existence of the title of a Rijāl and hadith critic for Ṣadūq is another confirmation of the influence of the Isnad topics in the validation of the tradition in the eyes of this hadith scholar. Its feedback is evident in the distinction of narrators, the unification of different things and the distinction of commonalities, the validation and weakening of traditions, the expression of sect, and the anonymity of the narrator in the Ṣadūq sanads. The way of the involvement of Rijālī information in the validation of Ṣadūq can be traced in two areas: Isnad factors of the validity of hadiths to Ṣadūq and Isnad factors that undermine the validity of hadiths. Ṣadūq sees the weakness of a sanad in Irsāl and Inqiṭā’ of sanad, the impossibility of meeting the narrator and the person narrated from him, And the individuality of tradition from an unreliable person, the individuality of tradition from a reliable person in case of conflict, considers the narrator's lying (absolutely) and other weakness of Rijāl or the corruption of religion under the condition of conflict.  On the opposite side, the plurality of transmitters, the connection of the Isnad, mentions correct sanads as one of the Isnad factors of the validity of hadiths. In the performance of Ṣadūq, after bibliographic reviews, sanad assessment has priority over textual assessment. So that in case of textual conflict between two traditions with a valid sanad, he has not ruled that any of the conflicting parties is not correct and he has tried to accept the parties of the conflict by interpreting and carrying a narrative on the question of negation, specialization, etc.
Conclusion
In cases where it is clear to Ṣadūq that the tradition is falsified, he completely rejects the tradition and avoids quoting it؛ However, if it is not certain that the tradition is falsified, the weakness of the sanad alone is not the reason for rejection. In some cases, the weakness of the sanad causes the tradition to be rejected if an unreliable person is alone in narrating it, and in the second case, the tradition with a weak sanad is in conflict with the traditions with a valid sanad but without preference. Preferences such as permission and mention of the cause have been compensating for the weakness of the narrative sanad in the position of conflict. This has caused some weak narrators, narrators of the Sunni or corrupt sect to be present in the authentic sanads, but at the same time, in cases of conflict, it has been specified to reject the traditions of Sunni narrators and have a corrupt sect.
 

Keywords

References

A Group of Writers under the Supervision of Muḥammad Taghi Sobhānī. with the Efforts of Hassan Tālighanī. (2016). Inquries about the Theological School of Qom. Research: Aḥl Al-Bayt Kalām Research Institute (AS). Qom: Dār Al-Ḥadith. (In Persian).
Bagheri, H. (2014). Authentic Source and its Evidences to Early Imāmī Hadīth Scholars: The Position of “Written Sources” in Hadīth Studies of Early Scholars. Pajuhesh-ha-ye Quran va Hadith, 47 (1), 1-26. doi: 10.22059/JQST.2014.51931
Barqī, A. (1963) Rijāl Al-Barqī, Tehran: University Press. (In Persian).
Ghaffārī, A., & Balāghī, M. (1988). Translator, Kitāb Man lā Yahḍuruhu al-Faqīh; Written by Muhammad ibn Ali ibn Babiwayh. Tehran: Sadūq Pubhishing. (In Persian).
Gharavi Naīnī, N., & Javidāni, N. (2005). Looking at the method of compilation of sanad in Man lā Yahḍuruhu Al-Faqīh. Islamic Studies of Qur'an and Hadith Sciences, 68 (29),87-116. (In Persian).
Ibn Al-Ghaḍāirī, A. (1944). Al-Rijāl Ibn Al-Ghaḍāirī. Qom: Ismāiliān Institute.
Ibn Bābiwayh, M. (Sheikh Sadūq) (1983). Al-Khisāl, Research: ′A.A Ghaffārī. Qom: Islamic Publication. (In Persian).
---------- (1997). Al-Amālī. Tehran: Kitābchī. (In Persian).
---------- (1958). ′Uyūn Akhbār Al-Rizā, Research: M. Lājavardī. Tehran: Jahān Publishing. (In Persian).
---------- (2006). ′Ilal Al-Shari′a. Qom: Dāvarī Bookstore. (In Persian).
---------- (1975). Kamāl Al-Din wa Tamām Al-Ni′ma. Research: A.A Ghaffārī. Tehran: Islāmīyih. (In Persian).
---------- (1976). Fazāil Al-′Ashhur Al-Thalāthah. Research: Q.R ̒Irfāniān Yazdi. Qom: Dāvarī Bookstore. (In Persian).
---------- (1977). Al-Tawhid. Research: H. Husseinī. Qom: Islamic Publication. (In Persian).
---------- (1982). Maˈānī al-Akhbār. Research: A.A. Ghaffārī. Qom: Islamic Publication. (In Persian).
---------- (1992). Kitāb Man lā Yahḍuruhu Al-Faqīh. Research: A.A. Ghaffāri. Qom: Islamic Publication. (In Persian).
---------- (1993), Al-I′tiqādāt Al-Imāmīya. Qom: Sheikh Mufīd Congress. (In Persian).
Jalālī, M. (2013). Ibn Babouyeh's method in criticizing hadith: examining the most important characteristics of Sheikh Sadūq's critical approach to hadith. Islamic Studies of Qur'an and Hadith Sciences, 46 (93), 65-90. doi: 10.22067/NAQHS.V46I2.14554. (In Persian).
Karmi, M. (2006). Criticism and analysis of Sheikh Sadūq's jurisprudence methods in Ma'ani al-Akhbar. Master's thesis, Razi University. (In Persian).
Kāshshī, M. (1969). Rijāl al-Kashī. Mashhad: University of Mashhad. (In Persian).
Khorramī, M. (2013). Methodology of Sheikh Sadūq in compilation of hadith. doctoral dissertation. University of Tehran. (In Persian).
Kuliynī, M. (1986). Al-Kāfī, Research: A.A. Ghaffarī & M. Akhūndī. Tehran: Islamic Books. (In Persian).
Majlisī, M. (1993). Lawāmiuˈ Sāhib qarānī. Qom: Ismāiliān. (In Persian).
Mauˈārif, M. (2009). General history of Hadith with an analytical approach. Tehran: Kawīr. (In Persian).
Mousavi, S. and Khorrami, M. (2013). The difference of hadith and its resolution in the works of Sheikh Sadūq. Safina, 44 (27), 11-38. (In Persian).
Najāshī A. (2017), Rijāl al-Najāshī. Research: M. Shubiyrī Zanjānī, Qom: Islamic Publication. (In Persian).
Nasīrī, A. (2016). The ineffectiveness of the fourfold division of hadiths according to the shortcomings of religious sources. Hadith teachings, 1 (2), 3-32. (In Persian).
Raḥmān Sitāyish, M., & Qulām ′Alī, M., (2014). A Critical study of the Notion of Shiite Hadith Scholars’ Turning Away from Isnad (sanadation), Researches of Quran and Hadith Sciences, 12 (3), 131-154. doi: 10.22051/TQH.2015.2058. (In Persian).
Saḥrayī Ardakān, k., Mirjalīlī, A., & Hazerie jīfe, A. (2019). Reference and citation in Shia Hadith books in the first three centuries A.H. Ketab-E-Ghayyem, 10 (22), 235-259. (In Persian).
Shah Hosseini, A. (2019). The Validation Criteria of Narratives from the Perspective of the Ancients. Master's Thesis. Faculty of Hadith Sciences. Qom. (In Persian).
Shahidi, R. (2016). Ancient criteria in evaluating and criticizing hadith in the mirror of Rijali lists. Hadith and Thought, 3 (17), 137-154. (In Persian).
Shūshtarī, M. (nd.). Ghāmūs Al-Rijāl. Qom: Islamic Publication. (In Persian).
Shushtri, M. (2014). Sheikh Sadūq's methodology in his book Kitāb Man lā Yahḍuruhu Al-Faqīh. Mashhad: Islamic Research Foundation, 2014. (In Persian).
Ṫaherīyān Ghādī, M., & Partners (2018). Investigate the reasons for the trust of Sheikh Sadūq to the traditions of ˈAbu samineh and retrieve the written sources of traditions of this narrator in the works of Sheikh Sadūq. Validation Studies of Shia hadiths, 1 (2), 261-279. doi: 10.22034/HS.2021.13157. (In Persian).
Ṫaherīyān Ghādī, M., & Partners (2019), Explaining Sheikh Sadūq's point of view on the unity of "Mu′āż bin Muslim" and "Mu′āż bin Kathīr". Kitāb-E-Ghayyim, 10 (23). doi: 10.30512/KQ.2021.12788.2518. (In Persian).
Ṫūsī, M. (1970). Al-Istibsār fi makhtalaf al-akhbār. Research: H. al-musavī khorsān. Tehran: Islamic Books. (In Persian).
----------. (1993). Tahdhīb al-ahkam. Research: H. al-musavī khorsān, Tehran: Islamic Books. (In Persian).
----------. (1961). Al-Rijāl. Research: J. Al-Qayyūmī Al- Isfahānī, Qom: Islamic Publication. (In Persian).
----------.  (nd.). Al-Fihrist, Najaf: Library Al-Mortazavīyi. (In Persian).
----------. (1996). Al-̒Iddah al-̒Usūl. Research: M.R. Ansāri Qomī. Qom: Star. (In Persian).

Files

Share

How to cite

Statistics